Dislike for yourself whatever you wish, but beware of making things difficult for the people. [This is also because] the objective is the meat, and the loss of that [part of the horn or ear] does not affect it. As for us, we rely on what was narrated from Ali, may Allah be pleased with him, who said: The Messenger of Allah (peace be upon him) forbade sacrificing an animal with a 'adhab (cut) ear or horn. Qatada said: I asked Sa'id ibn al-Musayyib, and he replied: "Yes, 'adab means half or more than that." It was narrated by al-Nasa'i and Ibn Majah. Also from Ali, may Allah be pleased with him, who said: The Messenger of Allah (peace be upon him) commanded us to inspect the eye and the ear. It was narrated by Abu Dawud and al-Nasa'i. This is explicit text (mantuq) which is given precedence over the inferred meaning (mafhum).

Section: A blind animal is not valid [for sacrifice]; because the prohibition against the one-eyed animal is a warning regarding the blind animal, even if its blindness is not manifest, because blindness prevents it from walking with the herd and participating in the fodder. Also, an animal whose member, such as the udder or teats, has been cut is not valid, because Ibn Abbas said: "An emaciated animal is not valid, nor is a jadda' (one whose udder has dried up)." Ahmad said: It is the one whose udder has dried up. This is also because such a defect is more severe in compromising the objective than the loss of the eyeball.

Section: A castrated animal is valid, because the Prophet (peace be upon him) sacrificed two waju' (castrated) rams. Waj' is the crushing of the testicles, and one whose testicles have been cut or paralyzed is like the waju', because it is of the same meaning. Furthermore, castration is the removal of a non-consumable organ, through whose removal the meat becomes better, more plentiful, and fattier. Al-Sha'bi said: The increase in its meat and fat is more than what was removed from it. This is the position of al-Hasan, 'Ata', al-Sha'bi, al-Nakha'i, Malik, al-Shafi'i, Abu Thawr, and the people of reason (Ahl al-Ra'y). We know of no one who disagrees on this.